2 [The term "God," in the proposition, "the Word was with God," must refer to the Father, not to "the Father and Son together," because the Son could not be said to be "with" himself. St. John says that "the word was God" (qeo\j). The absence of the article with qeo\j denotes the abstract deity, or the divine nature without reference to the persons in it. He also says that "the Word was with God" (to\n qeo\n). The presence of the article in this instance denotes one of the divine persons in the essence: namely, the Father, with whom the Word was from eternity, and upon whose "bosom" he was from eternity. (John i. 18).-W.G.T.S.]

3 John i. 1.

4 John x. 30.

5 John xvii. 11.

6 1 Cor. iii. 8.

7 1 Cor. vi. 16, 17.

8 John xvii. 11.

9 Phil. ii. 6.

10 Eph. iv. 3..

11 Matt. xxii. 37-40.

12 Ps. lxxvii. 28, 27.

13 1 John iv. 16.

14 [The Divine Unity is trinal, not triple. The triple is composed of three different substances. It has parts, and is complex. The trinal is without parts, and is incomplex. It denotes one simple substance in three modes or forms. "We may speak of the trinal, but not of the triple deity." Hollaz, in Hase's Hutterus, 172.-W.G.T.S.]

15 [Each trinitarian person is as great as the Trinity, if reference be had to the essence, but not if reference be had to the persons. Each person has the entire essence, and the Trinity has the entire essence. But each person has the essence with only one personal characteristic; while the Trinity has the essence with all three personal characteristics. No trinitarian person is as comprehensive as the triune Godhead, because he does not possess the two personal characteristics belonging to the other two persons. The Father is God, but he is not God the Son and God the Holy Spirit.-W.G.T.S.]

16 [The addition of finite numbers, however great, to an infinite number, does not increase the infinite. Similarly, any addition of finite being to the Infinite Being is no increase. God plus the universe is no larger an infinite than God minus the universe. The creation of the universe adds nothing to the infinite being and attributes of God. To add contingent being to necessary being, does not make the latter any more necessary. To add imperfect being to perfect being, does not make the latter more perfect. To add finite knowledge to infinite knowledge, does not produce a greater amount of knowledge. This truth has been overlooked by Hamilton. Mansell, and others, in the argument against the personality of the Infinite, in which the Infinite is confounded with the All, and which assumes that the All is greater than the Infinite-in other words, that God plus the universe is greater than God minus the universe.-W.G.T.S.]

17 1 Cor. vi. 17.

18 John xvii. 3.

19 1 Cor. iii. 22, 23.

20 1 Cor. xi. 3.

21 John xiv. 28.

22 1 Tim. ii. 5.

23 Rom. i. 20.

24 1 Cor. xiii. 12. Darkly, A.V..

25 Rom. xi. 36, in A.V..

1 1 Cor. i. 24.

2 John i. 1, 3

3 [Augustin sometimes denominates the Son "begotten" (genitus), and sometimes "born" (natus). Both terms signify that the Son is of the Father; God of God, Light of Light, Essence of Essence.-W.G.T.S.]